The humble and the proud

Twenty-second Sunday in Ordinary Time

It-22 Ħadd matul is-Sena – Sena 'Ċ'

Umilta’ u Suppervja

Messalin C pp378

Reading 1  -  SIRACH  3:17-18, 20, 28-29

My child, conduct your affairs with humility, and you will be loved more than a giver of gifts. Humble yourself the more, the greater you are, and you will find favor with God. What is too sublime for you, seek not, into things beyond your strength search not. The mind of a sage appreciates proverbs, and an attentive ear is the joy of the wise.  Water quenches a flaming fire, and alms atone for sins.The Word of the Lord.

L-Ewwel Qari  -  Qari mill-Ktieb ta’ Bin Sirak 3, 17-20, 28-29

Ibni, kun ġwejjed fix-xogħol li tagħmel, u tkun maħbub iktar minn wieħed milqugħ min-nies. Akbar m'int, iktar għandek iċċekken, ruħek, U  ssib grazzja  quddiem il-Mulej. Ħafna huma l-imkabbrin u l-imsebbħin, imma l-Mulej jikxef lill-umli l-misteri tiegħu. Għax kbira hi s-setgħa tal-Mulej, imma msebbaħ min-nies umli. M'hemmx duwa għall-bniedem kollu kburija, għax din ħaxixa ħażina b'għeruqha mxenxla fih.  Min għandu l-għerf jifhem il-proverbji u l-għaref ħerqan li jkollu min jisimgħu. Il-Kelma tal-Mulej

Responsorial Psalm   -    PSALM 68:4-5, 6-7, 10-11

R/.  God, in your goodness, you have made a home for the poor.

The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.                                            R/

The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.                            R/

A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.   R/

Salm Responsorjali -  SALM 67.          

R/   ) Alla, int hejjejt dar ghall-fqajjar

Il-ġusti jithennew quddiem Alla,

jifirħu u jaqbżu bil-ferħ.

Għannu lil Alla, faħħru ismu,

Tgħaxxqu fil-Mulej, aqbżu bil-ferħ quddiemu!             R/

Missier l-iltiema u difensur tar-romol,

hekk hu Alla fl-għamara mqaddsa tiegħu.

Alla jagħti d-dar lil dawk li huma weħidhom,

U lill-ħabsin bir-riżq joħroġhom.                                  R/

Xita bil-kotra inti bgħatt, O Alla, fuq l-art, wirt tiegħek,

U meta kienet bil-għatx inti ħjejtha.

Il-poplu tiegħek għammar fiha;

fi tjubitek o Alla, għall-fqajjar ħejjejtha,.                    R/

Reading 2                         HEBREWS 12:18-19, 22-24A

Brothers and sisters: You have not approached that which could be touched and a blazing fire and gloomy darkness and storm and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them. No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel. This is the Word of the Lord.

It-Tieni Qari  -  mill-Ittra lil-Lhud 12, 18-19, 22-24

Ħuti,  intom ma rsaqtux lejn in-nar materjali u jħeġġeġ tas-Sinaj;lejn dak is-swied u d-dlam u r-riefnu; lejn dak id-daqq tat-tromba u l-ħoss ta' kliem, li dawk li kienu jisimgħuh talbu bil-ħerqa biex  ma jkellimhomx aktar. Imma intom ersaqtu lejn il-muntanja ta’ Sijon u lejn il-belt ta’ Alla l-ħaj, li hi Ġerusalem tas-Sema; ersaqtu lejn eluf ta’ anġli f’ġemgħa ferrieħa, lejn il-ġemgħa tal-ulied ewlenin li isimhom hu miktub fis-sema,  lejn Alla, l-imħallef ta’ kulħadd; lejn l-erwieħ ta’ nies tajba u perfetti; lejn Ġesu’, il-medjatur ta’ patt ġdid. Il-Kelma tal-Mulej

Gospel                                                LUKE 14:1, 7-14

On a sabbath Jesus went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. He told a parable to those who had been invited, noticing how they were choosing the places of honour at the table.“When you are invited by someone to a wedding banquet, do not recline at table in the place of honour. A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment o take the lowest place. Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. For every one who exalts himself will be humbled, but the one who humbles himself will be exalted.” Then he said to the host who invited him, “When you hold a lunch or a dinner, o not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.” This is the Word of the Lord.

L-Evangelju  -  Qari  skont San Luqa 14, 1, 7-14

Darba, kien is-Sibt, Ġesu’ daħal għand wieħed mill-kapijiet tal-Fariżej biex jiekol għandu, u huma qagħdu għajnejhom fih. Billi ra b’għajnejh kif il-mistednin bdew jagħżlu l-postijiet ta’ quddiem fil-mejda,   qalilhom din il-parabbola: “Meta wieħed jistiednek għall-festa tat-tieġ, tmurx toqgħod fil-post  ta’ quddiem,  li ma jkunx hemm xi mistieden aqwa minnek mistieden minnu, u dak li jkun stieden lilek u lilu jiġu fuqek igħidlek, "Agħti l-post lil dan,"  u int imbagħad, b’regħxa ta’ mistħija fuqek,  ikollok tieħu l-post ta’ l-aħħar. Għall-kuntrarju, meta tkun mistieden, mur inxteħet fil-post ta’ l-aħħar, biex meta jiġi dak li stiednek,  jgħidlek,  "Ħabib, itla’ f’post ‘il fuq."   U dan ikun ta’ġieħ għalik quddiem dawk kollha li  jkunu fil-mejda miegħek.  Għax kull min jitkabbar, jiċċekken; u min jiċċekken, jitkabbar.” Imbaghad qal ukoll lil dak li kien stiednu:  “Meta tagħti ikla jew pranzu, tistedinx lil-ħbiebek jew lil ħutek jew lil qrabatek, anqas ġirien għonja,  għax għandhom mnejn imbagħad jistiednu lilek huma, u hekk iroddulek il-pjaċir li tkun għamiltilhom. Għall-kuntrarju,  meta tagħmel ikla, stieden il-foqra, Il-magħtubin, iz-zopop u l-għomja, u ħieni int, għax dawn ma għandhomx minn fejn iroddulek pjaċir bi pjaċir, imma jroddhulek   Alla meta l-ġusti jqumu għall-ħajja!” Il-Kelma tal-Mulej

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Commentary by Fr Thomas Rosica

Table Talk and Etiquette in Luke

Jesus' most important teaching moments in Luke's Gospel take place at meals, parties, and celebrations, and we learn that each meal has a far greater significance than simply eating and drinking with others.

Next Sunday's table talk takes place in the context of the journey up to Jerusalem begun at 9:51. Nothing can be more serious for Luke than a dining table. Both the Eucharist and the revelations of the Risen Christ occur there (24:28-32). It was while eating together that Christ gave his disciples the promise of the Holy Spirit and their commission (Acts 1:8), and it was by table fellowship that Jews and Gentiles were able to be the Church (Acts 10:9-16; 11:1-18).

Table fellowship laden with meaning

Sunday's banquet scene found only in Luke (14:1; 7-14), provides the opportunity for Jesus' teachings on humility and presents a setting to display Luke's interest in Jesus' attitude toward the rich and the poor. For Judaism, for Jesus and for the early church, table fellowship was laden with very important religious, social and economic meanings.

Chapter 14:1 sets the stage for Verses 7-11. Jesus is at dinner in the home of a Pharisee and, while there, observes the social behavior of both guests and their host.  Jesus' attention to and observation of everyday activity provided him not only insights into the true character of his listeners. but also opportunities to reveal the way life is in the Kingdom of God. The frequent and familiar are not to be overlooked in defining life in God's presence.

God exalts, not humans

What is the central point of this Gospel story? Our human egos are quite clever, and upon hearing that taking a low seat may not only avoid embarrassment but lead to elevation to the head table, many convert the instruction about humility into a new strategy for self-exaltation. Taking the low seat because one is humble is one thing; taking the low seat as a way to move up is another! This entire message can also be ridiculous if there is a mad dash for the lowest place, with ears cocked toward the host, waiting for the call to ascend.

Those who lift themselves up over others will be brought down; those who regard themselves as among the "lowly" -- as human as anyone else -- will be raised up. Raising up and exaltation belong to God; recognition of one's lowliness is the proper stance for human beings. The act of humbling oneself is not something for its own sake, but for the sake either of God or of Christ.

Sunday's first reading from the book of Sirach (3:17-18, 20, 28-29) speaks about authentic humility that gives a true estimate of self (7-19). Through it a man performs duty, avoids what is beyond his understanding and strength (20-22). Pride, however, begets false greatness, misjudgment, stubbornness, sorrow, affliction and perdition (3:23-27).

The only real security

The rich, the powerful, and the 'just' find it very difficult to be humbly open to God; they are full of confidence in their own treasures and securities. The only real security is the one based on friendship with God and service of God: to be a servant of human beings and of God after the example of Jesus of Nazareth. Exalting oneself is a form of self-reliance as opposed to reliance on God. This makes clear why being rich, prosperous, satisfied almost naturally imply being arrogant, proud, godless.

The second lesson of Sunday's Gospel goes against the accepted, normal practice of inviting only those who can be expected to return the favour in one form or another. Jesus reverses this norm: Do not invite to share a meal with you those who will some day reciprocate and even outdo you; instead, invite those who are never invited out -- the poor, those who live on the fringes of society, and those from whom no favours can be expected.

Etiquette "chez" Luke

Being a host carries with it many pleasant and positive connotations: friendliness, generosity, graciousness and concern for the comfort of others. However Jesus also observes (Luke 14:12-14) that hosting can be distorted and terribly misused when the host does his/her work with strings attached! A host who expects a return on his or her behavior will not offer service or food to those who cannot repay, and so guest lists consist only of persons who are able to return the favour.

Jesus calls for "kingdom behavior": inviting those with neither property nor place in society. God is our ultimate host, and we, as hosts are really behaving as guests, making no claims, setting no conditions, expecting no return. Luke's fourfold list of the poor, the maimed, the lame and blind (13) is no surprise to the reader. We knew about these people since Mary sang about them in her Magnificat at the beginning of this Gospel (Luke 1:46-55) and Jesus addressed them in his inaugural sermon in the Nazareth synagogue (Luke 4:16-30).

Jesus impropriety and lax mercy

As with so many things he did, Jesus' befriending such types of people and eating with them angered his opponents. They murmured against him: "He has gone in to be a guest of a man who is a sinner," or "Look at him who eats with tax-collectors and prostitutes!" But where others saw only sinners, people on the fringe, public pariahs to be hated and isolated, Jesus saw something else. He saw human beings, perhaps people trapped in their own failure, desperately trying to be something better, awkwardly trying to make amends for a life of injustice. Jesus of Nazareth would exclaim: "Today salvation has come to this house, since this man also is a son of Abraham. For the Son of Man came to seek and to save the lost."

To seek and save the lost, to exalt the poor and the lowly, to humble the rich, godless, haughty and arrogant, this was Jesus' ministry. His opponents took offense at all this impropriety and lax mercy. All of those who Jesus recommends to be on our invitation lists are those who will receive the places of honor in the banquet of the kingdom: the poor, those who are maimed, lame, blind, gentiles, those who cannot repay us, who because of their status had not been allowed entrance into the center of the old Temple. But the walls of the new temple were to exclude no one.

Cardinal Newman's weapons of saints

It is good to conclude by reflecting on the words of Blessed John Henry Cardinal Newman in one of his memorable sermons on Sunday's Gospel entitled: "The Weapons of Saints."

He writes:

"There is a mysterious connexion between real advancement and self-abasement. If you minister to the humble and despised, if you feed the hungry, tend the sick, succour the distressed; if you bear with the forward, submit to insult, endure ingratitude, render good for evil, you are, as by a divine charm, getting power over the world and rising among the creatures. God has established this law. Thus He does His wonderful works. His instruments are poor and despised; the world hardly knows their names, or not at all. They are busied about what the world thinks petty actions, and no one minds them. They are apparently set on no great works; nothing is seen to come of what they do: they seem to fail. Nay, even as regards religious objects which they themselves profess to desire, there is no natural and visible connexion between their doings and sufferings and these desirable ends; but there is an unseen connexion in the kingdom of God. They rise by falling. Plainly so, for no condescension can be so great as that of our Lord Himself. Now the more they abase themselves the more like they are to Him; and the more like they are to Him, the greater must be their power with Him."

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ARE YOU SAVED?

Twenty-first Sunday in Ordinary Time

Il-21 Ħadd matul is-Sena   -  Sena 'Ċ'

Messalin 'C' pp 372

 

Reading 1   -   Isaiah 66:18-21

Thus says the LORD: I know their works and their thoughts, and I come to gather nations of every language; they shall come and see my glory.  I will set a sign among them; from them I will send fugitives to the nations: to Tarshish, Put and Lud, Mosoch, Tubal and Javan, to the distant coastlands that have never heard of my fame, or seen my glory;  and they shall proclaim my glory among the nations. They shall bring all your brothers and sisters from all the nations as an offering to the LORD, on horses and in chariots, in carts, upon mules and dromedaries, to Jerusalem, my holy mountain, says the LORD, just as the Israelites bring their offering to the house of the LORD in clean vessels.  Some of these I will take as priests and Levites, says the LORD. This is the Word of The Lord.

L-Ewwel Qari   -   Qari mill-Ktieb tal-Profeta Isaija 66, 18-21

Dan igħid il-Mulej: Għad niġi niġbor il-ġnus kollha, u l-popli ta’ kull ilsien; dawn jiġu u jaraw is-sebħ tiegħi. Jiena ngħolli għalihom sinjal, u nibgħat lil xi wħud mill-fdal ta’ Israel  ġħand il-ġnus, f’Tarsis, Put, Lud u Mesek, Ros, Tubal u Ġawan, u lejn ix-xtut imbiegħda li qatt ma semgħu bija, u qatt ma raw is-sebħ tiegħi, u huma jxandru  s-sebħ tiegħi qalb il-ġnus. U jġibu lil ħutkom kollha minn kull ġens,bħala offerta lill-Mulej; iġubhom fuq żwiemel u karrijiet, fuq suġġetti u bgħula u iġmla, għal fuq il-muntanja qaddisa tiegħi, ’Ġerusalem,  jgħid il-Mulej:  bħalma wlied  Israel  iġibu l-offerti tal-qmuħ tagħhom f’ ġarar indaf fit-Tempju tal-Mulej. U lil xi wħud minnhom neħodhom b’qassisin u leviti, igħid il-Mulej. Il-Kelma tal-Mulej

Responsorial Psalm       -       PSALM 117:1, 2

R. (Mk 16:15) Go out to all the world and tell the Good News.

Praise the LORD all you nations;
glorify him, all you peoples                                          R/

For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.            R/

Salm Responsorjali  -   Salm  116

            R/  Morru fid-dinja kollha, xandru l-Evanġelju

Faħħru  l-Mulej, intom ġnus kollha,

sebbħuh, intom  popli kollha.                          R/

Għax kbira hi it-tjieba tiegħu magħna,

il-fedelta’ tal-Mulej tibqa' għal dejjem               R/

Reading 2       -   Hebrews 12:5-7, 11-13

Brothers and sisters, You have forgotten the exhortation addressed to you as children: “My son, do not disdain the discipline of the Lord or lose heart when reproved by him; for whom the Lord loves, he disciplines; he scourges every son he acknowledges.” Endure your trials as “discipline”; God treats you as sons.  For what “son” is there whom his father does not discipline? At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.  So strengthen your drooping hands and your weak knees.  Make straight paths for your feet, that what is lame may not be disjointed but healed. This is the Word of The Lord.

It-Tieni Qari    -  mill-Ittra lil-Lhud 12, 5-7.11-13

Ħuti, insejtuha għalkollox il-kelma ta’ twissija li qalilkom  ta' wlied li intom: “Ibni, la twarrabx it-twiddib tal-Mulej, u la taqtax qalbek meta jċanfrek; għax il-Mulej iwiddeb ‘il min iħobb, jolqot lil kull min jilqa’ b’ibnu.” Hu għall-edukazzjoni tagħkom li intom qegħdin tbatu! Alla qiegħed jimxi magħkom ta’ wlied. Min hu dak l-iben li missieru ma jwiddbux? Tassew li bħalissa kull twiddiba ma tferraħniex,  Imma  tnikkitna;  iżda mbagħad,  lil dawk li jkunu tħarrġu biha, hija  troddilhom il-frott ta’ ħajja mimlija  bis-sliem u l-ġustizzja.    Mela erfgħu l-idejn merħija u  l-irkobbtejn mitluqa tagħkom,  biex min hu zopp, ma  joħroġx mit-triq, imma  jerġa’ jieħu saħħtu. Il-Kelma tal-Mulej

Gospel        -      Luke 13:22-30

Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem.  Someone asked him, “Lord, will only a few people be saved?”  He answered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.  After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from. And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you, ‘I do not know where you are from.  Depart from me, all you evildoers!’ And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.  For behold, some are last who will be first, and some are first who will be last.” This is the Word of The Lord.

L-Evanġelju   -   Qari skont’  San Luqa 13, 22-30

F’dak iż-żmien,  huwa u sejjer lejn Ġerusalemm, Ġesu’ għadda jgħallem f’xi bliet u rħula. U kien hemm wieħed qallu:  “Mulej, jaqaw ftit huma dawk li jsalvaw?” U  huwa weġibhom:  “Tħabtu biex tidħlu mill-bieb id-dejjaq, għax kif ngħidilkom jien, ħafna  għad ifittxu li jidħlu u ma jirnexxilhomx.  Għax  meta sid id-dar ikun qam jagħlaq il-bieb, intom  tibqgħu barra, u tibdew tħabbtu l-bieb u tgħidu,    "Mulej, iftħilna!"  Iżda hu jweġibkom u jgħid, “Ma nafx minn intom."   Imbagħad taqbdu tgħidulu, "Kilna  u xrobna niegħek aħna, u int għallimt fil-pjazez tagħna."Hu  jwieġeb u jgħidilkom, "Ma nafx mnejn intom; morru  minn quddiemi,  intom ilkoll li tagħmlu dak li mhux sewwa!’   Hemmhekk ikun hemm il-biki u t-tgħażżiż tas-snien, meta taraw lil Abraham u lil Iżakk u ‘l Ġakobb u l-profeti kollha fis-Saltna ta’ Alla, u intom imkeċċija ‘l barra.  U jiġu nies mill-Lvant u mill-Punent, mit-Tramuntana u n- Nofsinhar, u  joqogħdu għall-mejda fis-Saltna ta’ Alla.  U araw, hawn min hu ta’ l-aħħar u għad ikun l-ewwel, u hawn min hu tal-ewwel u għad ikun l-aħħar. Il-Kelma tal-Mulej
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Commentary by Fr Thomas Rosica

The Door of Opportunity Will Not Remain Forever Open

Though next Sunday’s Gospel (Luke 13:22-30) may well be a loose collection of sayings of Jesus, uttered in several different contexts but brought together here under the general heading of “who will be saved,” the overall tone of Jesus’ meaning is clear: The good news is offered “whole and entire” and must be accepted in the same way.

Jesus words follow upon the parables of the kingdom (Luke 13:18-21) and stress that great effort is required for entrance into the kingdom (13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (13:25).

Behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews).

Lord, who will be saved?

The question to Jesus really is: “Will only a few be saved?” Jesus answers by saying that the initiation is open but the way into the kingdom is narrow and demands more than casual interest. In fact, the “door of opportunity” will not remain forever open. God’s purpose moves toward the eschaton, and when the door is closed, it is closed.

This door will certainly not be reopened for persons whose only claim is that Jesus once visited their towns and villages or preached in their streets or that they once saw Jesus and a crowd or encountered members of his family. Such appeals are not only futile but also self-incriminating because their opportunities carried obligations.

Added to the pain of sitting before a closed door will be the sight of large numbers who are admitted, not only the expected ones among Israel’s ancient faithful but also the unexpected Gentiles who heard and believed. It provides Israel and us opportunity to assess where we stand in relation to the Kingdom of God.

What does it mean to be saved?

To be saved as Christians, we must acknowledge Jesus now as master. From Sunday’s Gospel we learn that Jesus may not recognize everyone who bears the name “Christian,” but he will recognize immediately all those whose lives bear the stamp of “Christian.” Each of us must re-think whatever notions we have of the kingdom of God, of who will be saved. Those we think least likely to enter may be the first to do so, and vice-versa.

Salvation is a life-long journey and along the way we are found and chosen by God. On the journey we become friends with God and with one another, and enter more deeply into the holy mystery of God. Furthermore, the whole transformative journey is made in love.

Are you saved?

Has anyone ever asked you if you have been saved? Several years ago, I was walking in downtown Toronto to an evening event, dressed in my clerical suit and engrossed in thought when a small group of street people met me and struck up a conversation. “Hey, Reverend, have you been saved?” It was the last thing I needed to hear that evening! I told them that I wasn’t able to answer their question. My mind was on the talk I was to deliver later that evening to Catholic business leaders at a dinner function. One of them replied: “You Catholics aren’t saved, and you don’t know what it means!”

That whole encounter got me thinking. Such questions about being saved are never put to me in theological faculties or Church meetings. I am often asked if I have been saved at downtown street corners, or at the entrance to a large shopping mall in downtown Toronto. I say to myself: “Are they not simply poorly educated, unsophisticated street folks, or fundamentalists who rudely break into my quiet space with their impertinent questions?”

Nevertheless their question is one that must be dealt with, especially for us Catholics who aren’t often versed in the biblical language of salvation and who are not used to providing an answer to such an essential question. The next time we are asked if we have been saved, we might do well to ponder the idea a bit, and we may be pleasantly surprised at the results of our reflections.

The architect of the Christian faith

Next Sunday’s second reading is also worth remembering.  It is from the letter to the Hebrews (12:5-7, 11-13). Here Paul comments that Christian life is to be inspired not only by the Old Testament men and women of faith (12:1), but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (12:2).

Reflecting on his sufferings should give us courage to continue the struggle, if necessary even to the shedding of blood (12:3-4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children.

An Authentic Commitment to Jesus

Readings for Sunday, August 21, 2018

Twentieth Sunday in Ordinary Time

                                            Il-20 Ħadd matul is-Sena                                                                       

Messalin Ċ pp 366

Reading 1     -   Jeremiah 38:4-6, 8-10

In those days, the princes said to the king:  “Jeremiah ought to be put to death; he is demoralizing the soldiers who are left in this city, and all the people, by speaking such things to them; he is not interested in the welfare of our people, but in their ruin.”  King Zedekiah answered: “He is in your power”;  for the king could do nothing with them.  And so they took Jeremiah and threw him into the cistern of Prince Malchiah,  which was in the quarters of the guard, letting him down with ropes.  There was no water in the cistern, only mud, and Jeremiah sank into the mud. Ebed-melech, a court official,  went there from the palace and said to him:  “My lord king,  these men have been at fault  in all they have done to the prophet Jeremiah,  casting him into the cistern.  He will die of famine on the spot,  for there is no more food in the city.”   Then the king ordered Ebed-melech the Cushite  to take three men along with him,  and draw the prophet Jeremiah out of the cistern before he should die.  This is the Word of The Lord.

l-Ewwel Qari  -   mill-Ktieb tal-Profeta Geremija 38, 4-10

F’dak iż-żmien, il-prinċpijiet marru jgħidu lis-sultan: “Ħalli jiġi maqtul Geremija. għax b'dan il-kliem li qiegħed jgħidilhom qiegħed jaqta’ qalb is-suldati li  fadal f’din il-belt u qalb il-poplu kollu.   Tassew,  bniedem  bħal dan mhuwiex  ifittex il-ġid ta’ dan il-poplu,  imma l-qerda tieghu.”     U s-Sultan Sedekija qalilhom:  “Araw, f’idejkom, hu!   Għax   is-sultan ma jista' jagħmel  xejn maghkom.” U ħadu lil Ġeremija u xeħtuh fil-bir ta’ Malakija, bin is-sultan;  li kien fil-bitħa tal-għassa;  imbagħad lil Ġeremija  nizzluh  bil-ħbula f’dan il-bir, ilma ma kienx fih, imma ħama biss;  u Ġeremija għodos fil-ħama.  Għebed-Melek ħareg mill-palazz tas-sultan,  mar ikellmu u qallu: “Sidi s-sultan, dawn in-nies ġiebu  ruħhom ħażin  f’kulma għamlu lil Ġeremija l-profeta, li  xeħtuh fil-bir, u  dalwaqt imut bil-ġuħ, għax ma baqax ħobż fil-belt”.   Is-sultan imbaghad ordna lil Għebed-Melek il-Kusi u qallu:  “Ħu mieghek tlitt irġiel minn dawn u mur tella’ lil Ġeremija, l-profeta, mill-bir, qabel ma jmut.” Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 40:2, 3, 4, 18

 R. (14b) Lord, come to my aid!

I have waited, waited for the LORD,
and he stooped toward me.                                       R/

The LORD heard my cry.
He drew me out of the pit of destruction,
out of the mud of the swamp;
he set my feet upon a crag;
he made firm my steps.                                               R/

And he put a new song into my mouth,
a hymn to our God.
Many shall look on in awe
and trust in the LORD.                                   R/

Though I am afflicted and poor,
yet the LORD thinks of me.
You are my help and my deliverer;
O my God, hold not back                                             R/

Salm Responsorjali      -    Salm 39 (40)

               R/     Mulej, fittex għinni. 

Ittamajt b’tama qawwija fil-Mulej,

Hu niżel ħdejja u sema’ l-għajta tiegħi. R/

Minn bir waħxi tellagħni,

minn qalb il-ħama u t-tajn,        

fuq il-blat  qegħidli riġlejja,

u saħħaħli l-mixi tiegħi.                               R/

Qegħidli fuq fommi għanja ġdida,

għanja ta’ tifħir lil Alla tagħna.

Ħafna jaraw u jimtlew bil-biża' tiegħu,

u jittamaw fil-Mulej.                                      R/

Jien, fqajjar u msejken,

għandi  'l Sidi jaħseb fija.

Inti  l-għajnuna u l-ħelsien tiegħi;

iddumx ma tgħinni, Alla tieghi!                R/

Reading 2                 Hebrews 12:1-4

Brothers and sisters: Since we are surrounded by so great a cloud of witnesses,
let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.  Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.  In your struggle against sin you have not yet resisted to the point of shedding blood.  This is the Word of The Lord.

It-Tieni Qari   -   mill-Ittra lil-Lhud 12, 1-4

Ħuti,  ladarba aħna wkoll għandna madwarna shaba hekk kbira ta’ xhieda, ejjew inwarrbu minn kull xkiel u kull dnub li malajr  ifixkilna, u  b’qalbna qawwija, nibqghu niġru t-triq tal-prova  li għandna quddiemna.  Inżommu għajnejna merfugħa lejn Gesu’, li minnu tibda u fih tintemm il-fidi tagħna, hu li, flok l-hena li kellu quddiemu, qagħad għas-salib bla xejn ma qies il-għajb tiegħu, u issa qiegħed fuq in-naħa tal-lemin tat-tron ta’ Alla.  Aħsbu mela fih, li qagħad għal oppożizzjoni hekk kbira min-naħa tal-mindinbin, biex ma tegħjewx u ma taqtghux qalbkom. Sa issa, fil-ġlieda tagħkom kontra d-dnub, għad ma żammejtux hekk iebes li wasaltu  biex xerridtu demmkom.  Il-Kelma tal-Mulej

Gospel                       Luke 12:49-53

Jesus said to his disciples: “I have come to set the earth on fire, and how I wish it were already blazing!  There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!  Do you think that I have come to establish peace on the earth?  No, I tell you, but rather division.  From now on a household of five will be divided, three against two and two against three; a father will be divided against his son  and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”  This is the Word of The Lord.

L-Evangelju  -  Qari skont San Luqa 12, 49-53

D’dak iz-zmien, Ġesu’ qal lid-dixxipli tiegħu: "Nar ġejt inqiegħed fuq l-art u kemm nixtieq li ga qabad! Iżda hemm magħmudija li biha għandi nitghammed, u  x’diqa għandi sa ma dan iseħħ! Taħsbu intom li jien ġejt inġib il-paci fid-dinja?   Le,  ngħidilkom, imma l-firda; għax mil-lum ‘il quddiem  ħamsa minn nies f’dar waħda  jkunu mifruda bejniethom,  tlieta kontra tnejn u tnejn kontra tlieta:  jinfirdu l-missier  kontra l-iben u l-iben kontra l-missier,  l-omm kontra l-bint  u l-bint kontra l-omm, omm ir-raġel kontra mart binha u mart l-iben kontra omm żewġha.  Il-Kelma tal-Mulej

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                                                    Commentary by Fr Thomas Rosica

An Authentic Commitment to Jesus Changes our Lifestyle and Relationships

The Scripture readings for the 20th Sunday in Ordinary Time invite us to consider the implications of our commitments, our lifestyles and our relationships with others.  In the first reading from Jeremiah, the biblical prophet is called to comfort the afflicted and to afflict the comfortable.  Jesus, like Jeremiah, will experience the prophet’s fate [Jeremiah 38:4-6,8-10].

In the second reading from the letter to the Hebrews [12:1-4], we learn once again that Jesus, the great architect of the Christian faith had himself to endure the cross before receiving the glory of his triumph.  Reflection on his sufferings gives us courage to continue the struggle, if necessary even to the shedding of blood.  We must regard our own sufferings as the affectionate correction of the Lord, who loves us as a father loves his children.

In Sunday’s Gospel [Luke 12:49-53] Jesus reminds the crowd that those who commit to him will find that it affects the way they relate to friends and family members.  A serious commitment to Jesus forces us to change the way we live our lives, and this can put strains on relationships.  We don’t expect to hear such difficult words from Jesus in the Gospels. But it is good to be reminded once in a while that the decision to do the right thing, the good thing and the best thing, is not always easy and without conflict. Jesus himself did not make easy decisions and avoid conflict. Jesus reminds his followers to be prepared for difficult decisions and conflict as well.

Jesus demands a decision either for or against his message

The baptism referred to in Sunday’s Gospel is actually Christ’s passion and death.  He longs for this event to take place [Luke 12:50].  Family members are divided against one another; the harsh reality is that the Church’s mission of conversion will not be a total success.  Jesus demands a decision either for or against his message.  “I came to bring fire to the earth and how I wish it were already kindled” [Luke 12:49].  Jesus did not sit on the fence, resisting hard decisions for fear of not being accepted.  He never sought harmony and a middle way in every dispute.  He walked into the midst of great conflicts of his time and was unafraid of making tough decisions.

Let us reflect for a moment on our own lack of courage and conviction in the many decisions we must make in life.  Many of us hold a view that Christians should always seek harmony and a ‘middle way’ in every dispute and we assume that tension and conflict are worse evils than injustice and oppression.  We place a very high premium on being liked and accepted by everyone!  And we are often very afraid of revealing who we really are and what we really believe to those we think are friends!  We fear rejection!

Those who are afraid of conflict or confrontation, even when it is non-violent, are usually convinced of the need for change.  The deeper question is this: What is authentic reconciliation?  Many would like to believe that Jesus brought a message of peace and reconciliation.  It is of course true that one of the things Jesus wanted to hand on to his disciples was his peace, and that he said: “Blessed are the peacemakers,” but this must be understood in the context of an more provocative saying of Jesus in two of the Gospels: “Do you suppose that I am here to bring peace on earth?  No, I tell you, but rather dissension.  For from now on a household will be divided: Three against two and two against three; the father divided against the son, son against father, mother against daughter, daughter against mother, mother-in-law against daughter-in-law”  [Luke 12:51-53; Matthew 10:34-36].

Jesus used this biblical quote from the prophet Micah not to show us that he was a divisive personality or teacher or that he desired to bring dissension and conflict for their own sake.  Nor did he wish to “lord” it over others because of his intimate knowledge of the law and the prophets of Israel’s ancient traditions.  Instead Jesus wanted to teach his disciples that his uncompromising stance inevitably divided the people into those who were for him and those who were against him.  He was never engaged in a popularity contest.

Furthermore, in the continuing saga of conflict between Pharisees and the so-called ‘sinners,’ Jesus of Nazareth sided with the sinners, prostitutes and tax collectors against the Pharisees.  In the conflict between the rich and the poor he sided with the poor.  Jesus did not treat each side as equally right or equally wrong, nor did he try to tell people that they simply needed to overcome their difficulties and misunderstandings, shake hands and make up!  Jesus condemned the Pharisees and the rich unequivocally, and he forgave sinners and blessed the poor.  He always entered smack into the middle of the conflict with Pharisees and the rich to such an extent that they set out to discredit him, arrest him, charge him and execute him.

Jesus never compromised himself and his convictions with the powers to be for the sake of a false irenicism (peacefulness and unity).  For Jesus there was never a question of preserving peace and unity at all costs, even at the cost of truth and justice.  Rather it is a matter of promoting truth and justice at all costs, even at the cost of creating conflict and dissension along the way.

There are many times in the Scriptures when Jesus strives to reconcile people who have been at odds with one another, e.g., Jews and Samaritans, Zealots, tax collectors, some individual Pharisees and sinners or the poor, etc.  Because of his actions with these people, he was recognized as a man of peace.  However Jesus always made a distinction between the peace that God wants, and the peace that the world wants [John 14:27].  The peace that God wants is a peace that is based on truth, justice and love.  The peace that the world offers is a superficial peace and unity that compromises the truth, that covers over the injustices and that is usually settled on for thoroughly selfish purposes.  Jesus destroys this false peace and even highlights the conflicts in order to promote a true and lasting peace.

Peace is the ultimate end of the Kingdom of God, but peace has a price. Jesus is warning the crowd that wherever the Word of God is heard and acted upon, division occurs.

Comforting the afflicted in a Brazilian Favela

Shortly after his election to the papacy, Pope Francis called for a “church for the poor.”  During his momentous visit to Rio de Janeiro for Brazil’s World Youth Day 2013, Pope Francis visited the community of Varginha in the favela of Manguinhos on July 25, 2013.  The slum-like neighborhood was once blighted with violence, drug crime and gang fighting.  This community offers a vivid example of the crushing poverty, uneven development and profound class divisions that plague Brazil even as it attempts to turn itself around.  Pope Francis spoke to a huge crowd of the favela residents who gathered in a football field of the violent slum of Rio de Janeiro.  Parts of Pope Francis’ talk give flesh and blood to today’s Gospel.

Pope Francis, like Jesus, demands a decision either for or against his message. The Bishop of Rome does not seek harmony and a middle way in every situation of extreme poverty, injustice and violence.  He is not afraid to enter into the midst of great conflicts of our time and he is willing to make tough decisions for the sake of authentic reconciliation, true justice and a lasting peace among peoples.  Let us learn from the example of Jesus of Nazareth and Francis of Buenos Aires.

Cherishing the Precious Gift of Faith

Nineteenth Sunday in Ordinary Time

                                    Id-19-il Ħadd matul is-Sena                                                 

Messalin C pp360

Reading 1                 Wisdom 18:6-9

The night of the passover was known beforehand to our fathers, that, with sure knowledge of the oaths in which they put their faith, they might have courage.  Your people awaited the salvation of the  just and the destruction of their foes.  For when you punished our  adversaries, in this you glorified us whom you had summoned. For in secret the holy children of the good were offering sacrifice and putting into effect with one accord the divine institution.  This is the Word of The Lord.

L-Ewwel Lezzjoni  -  Qari mil-Ktieb tal-Għerf  18, 6-9

Dak il-lejl tal-ħelsien tħabbar minn qabel lil missirijietna, biex, wara  li għarfu sewwa f'liema wegħdiet emmnu, aktar iqawwu qalbhom. Il-poplu tiegħek stenna l-ħelsien tal-ġusti, u l-qerda tal-għedewwa tagħhom, għax kif int ikkastigajt l-għedewwa tagħna, hekk sebbaħt lilna meta sejjaħtilna għalik. L-ulied twajba tal-ġusti offrew sagrifiċċji bil-moħbi, u lkoll fehma waħda qagħdu għal-Liġi ta' Alla: li l-qaddisin tiegħek jaqsmu xorta bejniethom kemm il-ġid u kemm id-deni; għalhekk minn qabel għannew tifħir  missirijiethom.  Il-Kelma tal-Mulej

Responsorial Psalm          PSALM 33:1, 12, 18-19, 20-22

R. (12b) Blessed the people the Lord has chosen to be his own.
Exult, you just, in the LORD;
praise from the upright is fitting.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.         R/

See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.                                  R/

Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.                                 R/

Salm Responsorjali  -  Salm 32

R/           Ħieni l-poplu li l-Mulej għażel b'wirtu.

Għannu, ġusti, bil-ferħ lill-Mulej;

jixirqilhom ifaħħruh in-nies sewwa.

Ħieni l-ġens li l-Mulej hu Alla tiegħu,

il-poplu li hu għażel b'wirtu.                                     R/

Ara, għajnejn il-Mulej fuq dawk li jibżgħu minnu,

fuq dawk li jittamaw fit-tjieba tiegħu,

biex jeħilsilhom mill-mewt ħajjithom,

u jaħjihom fi żmien il-ġuħ.                                          R/

Ruħna tixxennaq għall-Mulej,

hu l-għajnuna u t-tarka tagħna.

Ħa tkun, Mulej, it-tjieba tiegħek fuqna,

kif fik hi t-tama tagħna.                                 R/

Reading 2                 Hebrews 11:1-2, 8-19

Brothers and sisters: Faith is the realization of what is hoped for and evidence of things not seen. Because of it the ancients were well attested.  By faith Abraham obeyed when he was called to go out to a place  that he was to receive as an inheritance; he went out, not knowing  where he was to go.    By faith he sojourned in the promised land  as in a foreign country,dwelling in tents with Isaac and Jacob, heirs  of the same promise; for he was looking forward to the city with  foundations, whose architect and maker is God.  By faith he received  power to generate, even though he was past the normal age —and Sarah herself was sterile—for he thought that the one who had  made the promise was trustworthy.  So it was that there came forth from  one man, himself as good as dead, descendants as numerous as the stars in  the sky and as countless as the sands on the seashore.  All these died in faith. They did not receive what had been promised but saw it and greeted it from afar  and acknowledged themselves to be strangers and aliens on earth, for those who speak thus show that they are seeking a homeland.  If they had been thinking of the land from which  they had come, they would have had opportunity to return.  But now they  desire a better homeland, a heavenly one. Therefore, God is not ashamed to  be called their God, for he has prepared a city for them.  By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son, of whom it was said,  “Through Isaac descendants shall bear your name.”   He reasoned that God  was able to raise even from the dead, and he received Isaac back as a symbol.

It-2 Lezzjoni  -  Qari mill-Ittra lill-Lhud11, 1-2, 8-19

Ħuti, il-fidi hija pedament tal-ħwejjeġ li għandna nittamaw, hija l-prova tal-ħwejjeġ li ma narawx.    In-nies tal-imgħoddi  għoġbu lil Alla sewwasew  għax kellhom il-fidi. Kienet il-fidi li ġagħlet lil Abraħam jobdi s-sejħa ta' Alla, meta dan qallu biex imur f'art li kien se jagħtih b'wirt; u telaq, bla ma kien jaf fejn kien sejjer. Kienet il-fidi li ġagħlitu jgħammar fl-art imwiegħda,  qisu barrani f'art barranija, u jgħix taħt it-tined flimkien ma'   Iżakk u Ġakobb, li kienu werrieta miegħu tal-istess wegħda,  għax hu kien iħares 'il quddiem, lejn il-belt mibnija fis-sod,  li l-imgħallem u l-bennej tagħha huwa Alla. Kienet ukoll il-fidi li biha Sarah, mara mdaħħlha fiż-żmien, setgħet titqal, għax hija għarfet  li ta' kelmtu  kien dak li  għamlilha l-wegħda.      Kien  għalhekk li minn  bniedem  wieħed,  li kien tista'  tgħid mejjet,  twieldu nies bil-kotra daqs il-kwiekeb tas-sema u  daqs ir-ramel ta' xatt il-baħar, li ħadd  ma jista' jgħoddu.  Kollha bil-fidi mietu dawn in-nies. Kienu għadhom ma ħadux  dak li kien imwiegħed, iżda huma rawh mill-bogħod u sellmulu,  waqt li għarfu li huma kienu barranin u għorba fuq l-art.    Tabilħaqq, dawk li jitkellmu b'dan il-mod juru ċar li  huma qegħdin ifittxu pajjiż għalihom.  Li kieku kellhom fi ħsiebhom il-pajjiż li minnu kienu ħarġu,  kellhom żmien biżżejjed biex jerġgħu lura fih.   Imma issa  huma jixtiequ pajjiż aħjar, jiġifieri, dak tas-sema.     Huwa għalhekk li Alla ma jistmellx jissejjaħ Alla tagħhom,   għax hu ħejja belt għalihom. Kienet il-fidi li ġagħlet lil  Abraħam joffri 'l  Iżakk meta Alla ġarrbu; u kien se joffri lill- ibnu l-waħdieni sewwasew dak li kien ħa l-wegħdiet, hu li Alla kien qallu: "Minn Iżakk, int għad ikollok nisel."   Huwa  fehem li Alla kellu s-setgħa saħansitra li jqajjem mill-mewt;  u, fis-sens ta' tixbiħa, ħadu  tabilħaqq lura mill-mewt. Il-Kelma tal-Mulej

Gospel                       Luke 12:32-48

Jesus said to his disciples:  “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.  Sell your belongings and give alms.  Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy.  For where your treasure is, there also will your heart be.   “Gird your loins and light your lamps and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks.   Blessed are those servants whom the master finds vigilant on his arrival.  Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them.  And should he come in the second or third watch and find them prepared in this way, blessed are those servants.  Be sure of this: if the master of the house had known the hour when the thief was coming,  he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come.”   Then Peter said, “Lord, is this parable meant for us or for everyone?”  And the Lord replied, “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants  to distribute the food allowance at the proper time?   Blessed is that servant whom his master on arrival finds doing so.  Truly, I say to you, the master will put the servant  in charge of all his property.  But if that servant says to himself,  ‘My master is delayed in coming,’ and begins to beat the menservants and the  maidservants,  to eat and drink and get drunk,  then that servant’s master will come  on an unexpected day and at an unknown hour and will punish the servant severely  and assign him a place with the unfaithful.  That servant who knew his master’s will but did not make preparations nor act in accord with his will shall be beaten severely; and the servant who was ignorant of his master’s will but acted in a way deserving of a severe beating shall be beaten only lightly.  Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.” 

L-Evanġelju   -   Qari mill-Evanġelju skont San Luqa 12, 32-48

F'dak iż-żmien, Ġesu' qal lid-dixxipli tiegħu:  "Le, merħla ċkejkna, tibżgħu xejn,  għax Missierkom għoġbu jagħtikom is-Saltna!  Bigħu  ġidkom u agħtuh karita' u fittxu għalikom infuskomboroż li ma jitmermrux,  teżor li ma jiġix nieqes fis-sema, fejn la l-halliel ma jersaq u l-anqas  il-kamla ma tħassar.   Għax fejn hemm it-teżor tagħkom, hemm tinsab qalbkom ukoll. Żommu ġenbejkom imħażżna u l-imsiebaħ tagħkom mixgħula; kunu bħal nies jistennew lil sidhom lura mill-festa tat-tieġ,  biex malli jiġi u jħabbat jiftħulu minnufih. Ħenjin dawk il-qaddejja li meta jiġi sidhom isibhom jishru! Tassew ngħidilkom, li hu jitħażżem, iqegħedhom madwar  il-medja, u jgħadi quddiemhom iservihom. U kieku kellu jiġi fil-ħin tat-tieni sahra, jew tat-tielet, u  jsibhom xorta waħda fuq dmirhom ħenjin huma! Kunu afu dan, li kieku sid id-dar kellu jkun jaf xħin ikun  ġej il-ħalliel ma kienx se jħalli min jinfidlu l-ħajt ta' daru.  Mela kunu lesti intom ukoll, għax qatt ma tistgħu tobsru  s-siegħa li fiha jiġi Bin il-bniedem."  Qallu Pietru:  "Mulej, din il-parabbola qiegħed tgħidha għalina jew għal kulħadd?"  Wieġbu l-Mulej:  "Int  min tgħid li hu l-qaddej fidil u  għaqli?   Min hu dak li s-sid iqiegħdu fuq in-nies tad-dar  biex  jagħtihom sehemhom f'hin l-ikel?   Ħieni dak  il-qaddej li sidu jiġi u jsibu  jagħmel dan.  Ngħidilkom  is-sewwa, li jafdalu ġidu kollu f'idejħ. Imma nagħmlu mod li dak il-qaddej jibda jgħid f'qalbu:    "Sidi jiddawwar ma jiġi." u jaqbad isawwat lill-qaddejja kollha, irġiel u nisa, u jiekol u jagħtiha għax-xorb u s- sokor; sid dak il-qaddej jasal f'jum meta ma jkunx jistennieh,  f'siegħa li fiha jieħdu għal għarrieda, u jagħmlu bċejjeċu  jagħtih dak li ħaqqhom in-nies li mhumiex fidili.  U dak il-qaddej li jkun jaf xi jrid sidu, u madankollu ma  jħejjix jew ma jagħmilx li jrid sidu, swat kbir jaqla'.   Min imbagħad, bla ma jkun jaf xi jrid sidu,  jagħmel xi  ħaġa li jkun  ħaqqha s-swat, dan ftit jissawwat.  Għax lil min tawh ħafna, ifittxu li jieħdu ħafna mingħandu;  U min ħallewlu ħafna f'idejh, iżjed jippretendu mingħandu."  Il-Kelma tal-Mulej

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Commentary by Fr Thomas Rosica

Portrait of religious faith

Whenever I have moments of frustration, discouragement or sadness about the state of things in the Church today, I go back and read Chapter 11 of the Letter to the Hebrews. This chapter draws upon the people and events of the Old Testament to paint an inspiring portrait of religious faith, firm and unyielding in the face of any obstacles that confront it. Next Sunday’s second reading (Hebrews 11:1-2, 8-19) is drawn from a chronologically developed chapter: verses 3-7 draw upon the first nine chapters of Genesis; verses 8-22 upon the period of the patriarchs; verses 11:23-31 upon the time of Moses; verses 11:32-38 upon the history of the judges, the prophets, and the Maccabean martyrs.

The author gives the most extensive description of faith provided in the New Testament, though his interest does not lie in a technical, theological definition. In view of the needs of his audience he describes what authentic faith does, not what it is in itself. Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass (11:1). Because they accepted in faith God’s guarantee of the future, the biblical personages discussed in Hebrews 11:3-38 were themselves commended by God (11:2). Christians have even greater reason to remain firm in faith since they, unlike the Old Testament men and women of faith, have perceived the beginning of God’s fulfillment of his messianic promises (11:39-40).

It is important to recall the words of Cardinal John Henry Newman in one of his homilies on this text from Hebrews: “It is one thing, then, to have faith, another thing to receive the promise through faith. Faith does not involve in itself the receipt of the promise.”

The collection of sayings in Sunday’s Gospel (Luke 12:32-48) relates to Luke’s understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia (final coming).  Sunday’s Gospel passage reflects questions that arose from the early Christian belief that Jesus would soon return in his glory and the delay that had already occurred. Written more than half a century after Jesus’ death, this Gospel needed to address concerns regarding laxity on the part of the members of the community who had already been waiting for Jesus’ coming and were discouraged at his delay.

Luke’s parable of the faithful servants raises the question: What should characterize a steward in light of the certainty of coming accountability? The picture presented in the Gospel is of a master who is returning from a trip. What is the tendency of workers when the boss is away? To slack off! Those that slack off invariably get caught sleeping when the boss shows up. There is a need for faith and faithfulness in light of the coming judgment and rewards to be given when Christ returns.

Even if there is a delay, the message is clear: Be ready! Faithfulness will be proportionately rewarded. Lack of faithfulness may indicate lack of faith, making one susceptible to judgment. The Gospel passage clearly identifies the Kingdom of God as our ultimate concern. The Kingdom does not result from human ingenuity; it is a pure gift of God. Jesus states the classic measure of priorities, ” Where your treasure is, there your heart will be also” (Luke 12:34).

Jesus also speaks of priorities in the lives of Church leaders. The world focuses priorities and values around power, success, popularity, and pleasure. People in roles of leadership sometime choose power over justice as their ultimate concern. Today’s Scripture readings help us to measure these priorities and values against the ultimate concerns of the kingdom. The leader is first of all a humble servant. Jesus states the leader’s responsibility in this way, “From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded” (Luke 12:48). The greater one’s position, the greater the expectations, and the greater one’s accountability.

When I read the other two passages from next Sunday’s Scriptures: “They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth, for those who speak thus show that they are seeking a homeland” (Hebrews 11:13-14), and “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute the food allowance at the proper time? Blessed is that servant whom his master on arrival finds doing so” (Luke 12:42-43), I remember of “modern” saints like Australia’s Sr Mary MacKillop,  Italy’s Neapolitan  Bishop Alphonsus de Liguori and Malta’s Dun Gorg Preca – all a living exegesis of this Sunday’s biblical texts, all leaders in their own spheres and neighbourhoods but who all suffered greatly from their own brethren and the Church they served  for relying on their faith in God’s calling for them thereby eventually making out of them examples of the much needed change in the Church itself.  

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